Changes

=Why Do We Seek What Is Oneness?= ==It [Oneness] Is The Essential TruthAs Divine== ''Q: What is this secret Oneness?'' ''A:'' It is precisely the divine Presence. Because the Divine is essentially one, and yet He has subdivided Himself apparently in all beings, and in this way recreated the primordial Oneness. And it is because of this divine Oneness—which, however, appears fragmented in beings—that the Unity is re-established in its essence. And when one becomes conscious of this, one has the joy of the consciousness of this Oneness. But those who are not conscious—what they miss is the joy of consciousness. But the fact remains the same.

… there is still Sri Aurobindo says: the unknown underlying Oneness which compels us to strive slowly towards some form exists; whether you are aware of harmonyit or not, of interdependenceit exists, in reality it makes no difference; but it makes a difference to you: if you are conscious, of concording of discordsyou have the joy; if you are not conscious, of a difficult unityyou miss this joy. <ref>httphttps://incarnateword.in/cwsacwm/2108/supermind-mind-and-the29-overmindfebruary-maya1956#p11,p12,p13,p14</ref>

To bring into activity the principle of … Sri Aurobindo says there is a oneness on the material plane or to work for humanity is in Matter, a mental mistranslation of oneness in the Truth—these things cannot be the first or true object of spiritual seeking. We must find the Selfmanifestation, the Divinea oneness in substance, then only can we know what and that there is necessarily an interchange....all is the work the Self or the Divine demands from us. Until then our life and action can that consequently all is ''One''; that it is only be your consciousness which is separated and in a help or means towards finding the Divine state of unconsciousness because it is separated; but that if you remove this unconsciousness and it ought not to have any other purposethis sense of separation, you become divine.<ref>httphttps://incarnateword.in/cwsacwm/08/29/seeking-thefebruary-divine1956#p2p42,p43</ref>

Our uplook must be to a freeNot only Spirit is one, but Mind, all-powerfulLife, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become Matter are one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soulThere is one cosmic Mind, one cosmic Life, one cosmic Body. <ref>http://incarnateword.in/cwsa/23/selfthe-cosmic-consecrationconsciousness#p20p9</ref>

To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable … we know that everywhere and in all conditions all to the rest eye that sees is nothing without it. The Divine once foundOne, to manifest Him,—that a divine experience all is, first one block of all to transform one's own limited consciousness into the Divine Consciousness, to live in . It is only the mind which for the infinite Peace, Light, Love, Strength, Bliss, temporary convenience of its own thought and aspiration seeks to become that in one's essential nature andcut an artificial line of rigid division, as a consequence, to be its vessel, channel, instrument in fiction of perpetual incompatibility between one's active natureaspect and another of the eternal oneness. <ref>httphttps://incarnateword.in/cwsa/2923/seekingthe-object-theof-divineknowledge#p2p17</ref>

Mind seeks for lightSubstance is the form of itself on which it works, for knowledgeand of that substance if Matter is one end,—for knowledge of Spirit is the other. The two are one truth basing all, an essential truth of self : Spirit is the soul and things, but also of all truth of diversity reality of that oneness, all its detail, circumstance, manifold way of action, form, law of movement and happening, various manifestation and creationwhich we sense as Matter; for thinking mind the joy of existence Matter is discovery a form and the penetration body of the mystery of creation that comes with knowledgewhich we realise as Spirit. <ref>http://incarnateword.in/cwsa/2221/the-gnosticknot-of-beingmatter#p19p1</ref>

If the truth of our being The Spirit is an infinite unity one everywhere and it knows all things as itself and in which alone there is perfect widenessitself, so sees them always and therefore knows them intimately, lightcompletely, knowledgein their reality as well as their appearance, powerin their truth, blisstheir law, the entire spirit and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes sense and figure of our viewing existence their nature and their workings. When it sees anything as a clash an object of infinitely multiple separate existencesknowledge, then obviously it is the most practical yet sees it as itself and concrete in itself, and utilitarian not as well as the most lofty and philosophical wisdom to find a means by which we can get away thing other than or divided from the error and learn to live in the truth. it … <ref>http://incarnateword.in/cwsa/2324/the-realisationnature-of-sachchidanandathe-supermind#p2p5</ref>

…by force of the secret Unity, the soul The One extended in universality exists in becoming is urged by its own unseen reality each being and by the occult pressure of evolutionary Nature to come out of affirms himself in this state individuality of Ignorance and recover eventually himself. In the knowledge of the one Divine Being and its individual he discloses his total existence by oneness with it and at all in the universality. In the individual he discloses too his transcendence as the same time to recover its spiritual unity with Eternal in whom all individual beings and the whole universeuniversal unity is founded. <ref>http://incarnateword.in/cwsa/22/the-integral-knowledge-and-the-aimphilosophy-of-life-four-theories-of-existencerebirth#p6p20</ref>

If the highest height of spiritual experienceThe oneness with all in its basis is something self-existent and self-content which does not ''need'' expression. When it does express itself as love, it is something wide and universal, untroubled and firm even when it is intense. This is in the sheer summit of all realisation basic cosmic oneness. There is also the absolute union surface cosmic consciousness which is an awareness of the soul with the Transcendent who exceeds the individual and the universeplay of cosmic forces—here anything may rise, the widest scope of that union sex also. It is the discovery of this part that very Transcendent as needs the sourceperfect psychisation, supportotherwise one cannot even hold, continent, informing contain and constituent spirit and substance of both these manifesting powers of deal with it in the divine Essence and the divine Nature. Whatever the path, this must be for him the goalproper way. <ref>httphttps://incarnateword.in/cwsa/2329/thedivine-love-psychic-releaselove-fromand-thehuman-egolove#p7p22</ref>

A …the real oneness finding itself out is never abrogated, and, when we get back to the original and integral view of things, we see that it is never even truly diminished or impaired, not even in the variations grossest densities of its own duality Matter. Brahman is not only the whole play cause and supporting power and indwelling principle of the soul with Nature in universe, he is also its material and its cosmic birth sole material. Matter also is Brahman and becomingit is nothing other than or different from Brahman. One Sachchidananda everywhereIf indeed Matter were cut off from Spirit, self-existentthis would not be so; but it is, illimitableas we have seen, only a unity indestructible by final form and objective aspect of the divine Existence with all of God ever present in it and behind it. <ref>http://incarnateword.in/cwsa/21/the-knot-of-matter#p3</ref> ==One and the utmost infinity Many== … we see that these apparently opposite terms of its own variationsOne and Many, is Form and the original truth Formless, Finite and Infinite, are not so much opposites as complements of each other; not alternating values of being for the Brahman which our knowledge seeks in its creation perpetually loses oneness … but double and concurrent values which explain each other; not hopelessly incompatible alternatives, but two faces of the one Reality which can lead us to that it by our subjective existence eventually arrives. …realisation of both together… <ref>http://incarnateword.in/cwsa/2322/thereality-souland-andthe-itsintegral-liberationknowledge#p2p9</ref>

The pursuit of liberation… the supreme Self is one, of but the soul's freedom, souls of the realisation of our true Self are many and highest self, of union with the Divine, is justified only because it as is the highest law soul's formation of our nature, because it so will be its spiritual self-expression. A diversity in oneness is the attraction law of that which is lower in us to that which is highest, because it is the Divine Will in us. That is its sufficient justification and its one truest reasonmanifestation; all other motives are excrescences, minor or incidental truths or useful lures which the soul supramental unification and integration must abandonharmonise these diversities, but to abolish them is not the moment their utility has passed and the state intention of oneness with the Supreme and with all beings has become our normal consciousness and the bliss of that state our spiritual atmosphereSpirit in Nature. <ref>http://incarnateword.in/cwsa/2322/the-divineevolution-of-the-spiritual-workman#p7p40</ref>

This … the Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation beyond our oppositions of all truthsideas, forces, powersbeyond the logical contradictions we make between his aspects. He is not, existenceswe have seen, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves bound and personalitiesrestricted by exclusive unity; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul his oneness realises itself in the universe…to know infinite variation and to grow into this truth the joy of itself, to become one with that love has the Divine Beingcompletest key, to raise its nature to without therefore missing the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight joy of being into the divine Delight of Being, … unity. <ref>http://incarnateword.in/cwsa/2224/the-integral-knowledgelove-and-the-aim-of-life-four-theories-oftriple-existencepath#p8p9</ref>

…this phenomenon of separation seems to For its [infinite and eternal Self’s] infinity is spiritual and essential and not merely a boundlessness in Space or an endlessness in Time; the Infinite can be indispensable for felt in an infinitesimal atom or in a universe to be there, otherwise it would always have remained second of time as convincingly as it was. But if we re-establish in the unity, after having made it pass through this curve, you see, if we re-establish stretch of the unity, having benefited from aeons or the multiplicity, stupendous enormity of the division, then we have a unity intersolar spaces. The knowledge or experience of a higher quality, a unity which knows it can begin anywhere and express itself instead of the unity which doesn't have to know itself, through anything; for there's nothing which may know the other. When the Oneness Divine is absolutein all, who can know the Oneness? We must at least be able to have an image, an appearance of something which is not it in order to understand what it is. I believe that this and all is the secret of the universe. Perhaps the Divine wanted really to know Himself, so He threw Himself out and then looked at Himself, and now He wants to enjoy this possibility of being Himself with the full knowledge of Himself. This becomes much more interesting.<ref>http://incarnateword.in/cwmcwsa/0723/13the-sacrifice-the-triune-path-and-the-lord-of-julythe-1955sacrifice#p33p15</ref>

The aim integral knowledge … arrives at a different kind of this synthetic or integral Yoga which we are consideringabsoluteness in its vision of the unity. It finds the same oneness in the Unmanifest and the Manifest, is union with in the Impersonal and the beingPersonal, consciousness in Nirguna and delight Saguna, in the infinite depths of the Divine through every part universal silence and the infinite largeness of our human nature separately or simultaneously, but all the universal action. It finds the same absolute oneness in the long end harmonised Purusha and unified, so that the whole may be transformed into a Prakriti; in the divine nature Presence and the works of being. <ref>http://incarnateword.the divine Power and Knowledge; in/cwsa/24/the-delight-eternal manifestness of the one Purusha and the constant manifestation of-the-divine#p2</ref><center>~</center>The confusion existing at present upon earth is nothing many Purushas; in comparison to what could take place. Imagine that every powerful will has the power inalienable unity of Sachchidananda keeping constantly real to transform matter as it likes! If itself its own manifold oneness and in the sense apparent divisions of collective mind, life and body in which oneness did not grow in proportion is constantly, if secretly real and constantly seeks to be realised. All unity is to the development it an intense, pure and infinite realisation, all difference an abundant, rich and boundless realisation of power, the resulting conflict would be yet more acute same divine and chaotic than our material conflictseternal Being.<ref>http://incarnateword.in/agendacwsa/0123/february-15-1958oneness#p1p2</ref>[Such beautiful lines…]

== Individual And Oneness - The Way Out Of Suffering, Conflict And Disorder==

All relations The being is here on the physical plane although in touch with the world, even to its greatest mental and most shocking apparent discords, are relations of something eternal to itself in its own universal existence; they are not anywhere or at any time collisions of disconnected beings who meet fortuitously or by some mechanical necessity of cosmic existencevital. Therefore to get back to this eternal fact of oneness The being that is our essential act of self-knowledge; the individual consciousness has to live in it must be the effective principle of our inner possession of our being ascend and become conscious of our right all the planes (vital, mental and ideal relations with those above the mental) until it reaches the world. That Divine Oneness which is why we have had to insist first and foremost on oneness as above all the aim planes and in a way the whole aim of our Yoga of knowledgefrom which they emerge. <ref>httphttps://incarnateword.in/cwsa/2331/thelevels-soulof-andthe-itsphysical-liberationbeing#p2p65</ref>

In Oneness means identity in origin; but in the confusion and obscurity of this struggle all are thrown against each other with a will in manifestation each to assert entity follows its own existence first and foremost and only secondarily path of conscious return to assert itself in others and very partially for others; for even man's altruism remains essentially egoistic and must be so till the soul finds the secret of the divine Oneness. <ref>http://incarnateword.in/cwsacwm/2316/the-ascent-of-the28-sacrificeseptember-ii1968#p10p2</ref>

The sense, A sadhaka is one who is doing sadhana to attain union with the idea, the experience that I am a separately self-existent being in the universe, and the forming of divine consciousness and force of being into the mould of that experience are the root of all suffering, ignorance and evil. And it A Yogi is one who is so because that falsifies both already living in practice and in cognition the whole real truth some kind of things; it limits the being, …The soul limited in being and self-isolated in its environment feels itself no longer in unity and harmony with its Self, with God, oneness with the universe, with all around it; but rather it finds itself at odds with the universeDivine, not in conflict and disaccord with other beings who are its other selves, but whom it treats as not-self; … The satisfactions it gets from this labour and effort are of a stinted, perverse and unsatisfying kind: …All this means that it is not at one with God; for to be at one with God is to be at one with oneself, at one with the universe and at one with all beingsordinary consciousness. This oneness is the secret of a right and a divine existence. <ref>httphttps://incarnateword.in/cwsa/2430/theexperiences-liberation-of-theand-spiritrealisations#p7p9</ref>

… by All life, spiritual, mental or material, is the integral knowledge we unify all things in play of the One. We take up all soul with the chords possibilities of the universal musicits nature; for without this play there can be no self-expression and no relative self-experience. Even, strains sweet or discordantthen, luminous in their suggestion or obscureour realisation of all as our larger self and in our oneness with God and other beings, powerful or faint, heard or suppressedthis play can and must persist, unless we desire to cease from all self-expression and find them all changed but a tranced and reconciled absorbed self-experience. But then it is in the indivisible harmony individual being that this trance or this liberated play is realised; the trance is this mental being's immersion in the sole experience of Sachchidananda. The Knowledge brings also unity, the liberated play is the taking up of his mind into the spiritual being for the Power free realisation and the Joydelight of oneness. "How shall he be deluded, whence shall he have sorrow who sees everywhere the Oneness?"<ref>http://incarnateword.in/cwsa/23/onenessthe-soul-and-its-liberation#p11p5</ref>

The fundamental error of the Mind is, then, this fall from self-knowledge by which We regard the spirit in man not as solely an individual soul conceives of its individuality as being travelling to a separate fact instead of transcendent unity with the Divine, but as a form universal being capable of Oneness oneness with the Divine in all souls and makes itself the centre of its own universe instead of knowing itself as one concentration of the universal. From that original error all Nature and we give this extended view its particular ignorances and limitations are contingent resultsentire practical consequence. <ref>http://incarnateword.in/cwsa/2124/mindthe-andprinciple-of-the-integral-supermindyoga#p18p8</ref>

… All unity between creatures is in the vicissitudes of human thought, on one side the individual is moved or invited to discover and pursue his own its essence a self-affirmationfinding, his own development of mind and life and body, his own spiritual perfection; on the other he is called on to efface and subordinate himself and to accept the ideasa fusion with that from which we have separated, ideals, will, instincts, interests of the community as his own. He is moved by Nature to live for himself and by something deep within him to affirm his individuality; he is called upon by society and by a certain mental idealism to live for humanity or for the greater good of the community. The principle discovery of one's self and its interest is met and opposed by the principle of altruism…. A unifying and harmonising knowledge can alone find the way, but that knowledge belongs to a deeper principle of our being to which oneness and integrality are native. It is only by finding that in ourselves that we can solve the problem of our existence and with it the problem of the true way of individual and communal livingothers.<ref>http://incarnateword.in/cwsa/2223/the-divinesacrifice-the-triune-path-and-the-lord-of-the-lifesacrifice#p35p2</ref>

Reason and Science can only help by standardisingThe spiritual consciousness is that in which you realise the Divine, the Self, by fixing everything into an artificially arranged and mechanised unity of material lifethe cosmic oneness as the constant living contact with these things. <ref>http://incarnateword. A greater wholein/cwsa/30/experiences-being, wholeand-knowledgerealisations#p13</ref>This infinite and eternal Self of things is an omnipresent Reality, whole-power one existence everywhere; it is needed to weld all into a greater unity of whole-lifesingle unifying presence and not different in different creatures; it can be met, seen or felt in its completeness in each soul or each form in the universe. <ref>http://incarnateword.in/cwsa/2223/the-divinesacrifice-the-triune-path-and-the-lord-of-the-lifesacrifice#p40p15</ref>

…if oneness with othersThe divine soul will be aware of all variation of being, consciousness, oneness with truth is already will and delight as the essence of outflowing, the realised spiritual natureextension, there is no need the diffusion of a law of truth or of lovethat self-concentrated Unity developing itself, not into difference and division,—the lawbut into another, the standard has to an extended form of infinite oneness. It will itself always be imposed on us now because there is concentrated in oneness in our natural the essence of its being an opposite force of separateness, a possibility always manifested in variation in the extension of antagonism, a force its being. All that takes form in itself will be the manifested potentialities of discordthe One, ill-will, strife. The power the Word or Name vibrating out of lovethe nameless Silence, of truththe Form realising the formless essence, the active Will or Power proceeding out of right will be therethe tranquil Force, not as a law mentally constructed but as the very substance and constitution ray of self-cognition gleaming out from the nature andsun of timeless self-awareness, by the integration wave of becoming rising up into shape of self-conscious existence out of the beingeternally self-conscious Being, necessarily also the very stuff joy and constituting nature love welling for ever out of the actioneternal still Delight. To grow into this nature of our true beingIt will be the Absolute biune in its self-unfolding, a nature of spiritual truth and oneness, is the liberation attained by an evolution each relativity in it will be absolute to itself because aware of itself as the spiritual being… Absolute manifested but without that ignorance which excludes other relativities as alien to its being or less complete than itself. <ref>http://incarnateword.in/cwsa/2221/the-gnosticdivine-beingsoul#p32p6</ref>

When one is assailed by the vision of this disorder and this confusionThe self, Atman, there is only one thing to doin its nature either transcendent or universal (Paramatma, Atma); when it's to go into the consciousness in which one knows that there is only ONE Being, ONE Consciousness, ONE Power—there is only ONE Oneness—and all those things take place within this Oneness. And that all our petty visionindividualises and becomes a central being, our petty knowledge, our petty judgments, our petty... all of it is nothing, it's microscopic in comparison with the Consciousness that rules over the Whole. And then, if one has in the least the sense of why separate individualities exist, maybe it's only to enable aspiration—the existence of aspiration, of this movement, this movement of self-giving and surrender, of trust and FAITHJivatman. The faith that there lies Jivatman feels his oneness with the raison d'être of universal but at the makeup same time his central separateness as a portion of individuals, and the aspiration to become THAT in all one's intensity and all one's sincerity... That's the only thing neededDivine. <ref>httphttps://incarnateword.in/agendacwsa/1028/augustthe-jivatman-in-the-16integral-1969yoga#p48p2</ref>

…if that One The psychic being is in its nature the soul or spark of the Divine developing a freedom from bondage to this play form of qualities itself in the evolution which constitute our psychology and if travels from subjection life to that play life. The Jivatma and the soul are born the struggle and discord same, but in which we live, floundering eternally between two different statuses. The Jivatma is the two poles Ansha of good the Divine standing above the consciousness as the individual self and evil, virtue unchanged by the evolution—the soul is the same descended into the evolution and sindeveloping its consciousness from life to life until in the opening of knowledge the psychic being realises its oneness with the self above. <ref>https://incarnateword.in/cwsa/28/the-psychic-being#p26</ref>There, satisfaction as it is the eternal Knower that becomes the Knower in us and failure, joy mover and griefuser of all knowledge, pleasure so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and painjoy that has gone out into the play of the universe, then to get beyond the qualities and take our foundation infinite Lover pouring himself out in the settled peace multiplicity of that which is always beyond them is the only practical wisdomhis own manifested selves in a happy Oneness. <ref>http://incarnateword.in/cwsa/23/the-realisationascent-of-sachchidanandathe-sacrifice-ii#p2p14</ref>

==Universality And Oneness As Delight==

We may even say, in a sense, that The creation depends on and moves between the biune principle of unity and multiplicity; it is to have this joy a manifoldness of union as idea and force and form which is the ultimate crown expression of all an original unity, and it is an eternal oneness which is the varied experiences foundation and reality of spiritual relation between the individual soul multiple worlds and God that the One became many in the universemakes their play possible.<ref>http://incarnateword.in/cwsa/2421/the-mysterysevenfold-chord-of-lovebeing#p1p2</ref>

In its relations with its supreme Self, with GodAll multiplicity resolves itself into a manifoldness of the one Being, the divine soul will have this sense one Consciousness of Being, the oneness of the transcendent and universal Divine with its own being. It will enjoy that oneness one Delight of God with itself in its own individuality and with its other selves in the universalityBeing.<ref> http://incarnateword.in/cwsa/21/the-divineknowledge-and-the-soulignorance#p12p17</ref>

…the soul that has realised oneness has no sorrow or shrinking; … all becomes a form of a luminous spiritual unity with all persons, energies, things in the spirit that has entered into the bliss being of God and in the Spirit has nought to fear from anyone or anything whatsoever. Fearluminous, spiritual, desire one and sorrow are diseases universal force, in which one's own action becomes an inseparable part of the mind; born action of its sense of division and limitationall, they cease with the falsehood that begot them. The Ananda is free not divided from these maladies; it is not the monopoly of the ascetic, it is not born from but feels perfectly every relation as a relation with God in all in the disgust complex terms of existencehis universal oneness. <ref>http://incarnateword.in/cwsa/2324/gnosisthe-action-andof-anandaequality#p12p9</ref>

… Divine Love is not an emotion,—... Human love these three are aspects of the one Existence. The first is made up of emotionbased upon that self-knowledge which, passion and desire,—all in our human realisation of them vital movementsthe Divine, therefore bound to the disabilities of Upanishad describes as the Self in us becoming all existences; the second on that which is described as seeing all existences in the Self; the third on that which is described as seeing the human vital nature…Self in all existences. our aim The Self becoming all existences is to go beyond emotion to the height and depth and intensity basis of our oneness with all; the Divine Love and there feel through Self containing all existences is the inner psychic heart an inexhaustible basis of our oneness with in difference; the Divine which Self inhabiting all is the spasmodic leapings basis of our individuality in the vital emotions cannot reach or experienceuniversal. <ref>http://incarnateword.in/cwsa/2921/the-divine-love-psychic-love-and-human-lovesoul#p46p8</ref>

The principle accomplished sense of Yoga Unity is to turn God-ward not that in which all or any are regarded as parts of the powers one whole, waves of the human consciousness so one sea, but that through that activity of in which each as well as the being there may be contact, relation, union. …It All is not ultimately the pure peace of oneness or regarded wholly as the power and desireless will of onenessDivine, but the ecstatic joy of union which the devotee seeks by his Yogawholly as our Self in a supreme identity. <ref>http://incarnateword.in/cwsa/2423/the-godwardmodes-of-the-emotionsself#p1p2</ref>

… It is this God-lover will be truth of the consciousness of the Infinite that creates the possibility of all relations between the many and the One, among which the realisation of oneness by the mind, the presence of oneness in the divine workerheart, not for the sake existence of works or for oneness in all the members is a self-regarding pleasure in actionhighest peak, and yet it does not annul but confirms all the other personal relations and gives them their fullness, their complete delight, their entire significance. This too is the magic, but because in this way God expends also the power logic of his being the Infinite. <ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p33</ref> ==Transcendent And Oneness== … He will feel perfect joy the Being presents itself to our cosmic experience in three poises,—the supracosmic Existence, the works cosmic Spirit and acts the individual Self in the Many. But the multiplicity permits of a phenomenal division of consciousness, an effectual Ignorance in which the Many, the Belovedindividuals, because in them too he finds cease to become aware of the Beloved; he will himself do all works because through those works too eternal self-existent Oneness and are oblivious of the Lord oneness of his the cosmic Self in which and by which they live, move and have their being expresses his divine joy . But, by force of the secret Unity, the soul in him: when he works, he feels that he becoming is expressing in act urged by its own unseen reality and by the occult pressure of evolutionary Nature to come out of this state of Ignorance and recover eventually the knowledge of the one Divine Being and power his its oneness with that which he loves it and at the same time to recover its spiritual unity with all individual beings and the whole universe. It has to become aware not only of itself in the universe but of the universe in itself and adores; he feels of the rapture Being of cosmos as its greater self; the will which he obeys individual has to universalise himself and with which all in the force same movement to become aware of his being is blissfully identifiedsupracosmic transcendence. <ref>http://incarnateword.in/cwsa/2422/the-delightintegral-knowledge-and-the-aim-of-thelife-four-theories-of-divineexistence#p6</ref>

The God-lover is the universal lover supramental eye can see a hundred meeting and he embraces the All-blissful diverging motions in one glance and All-beautiful. … when he has envelop in the largeness of its harmonising vision of the All-beautiful everywhere and can feel at Truth all times the bliss of his embrace, that to our minds is clash and opposition and the decisive sign that he has taken possession collision and interlocked strife of the Divinenumberless contending truths and powers. Union is Truth to the consummation of love, but it supramental sight is this mutual possession that gives it at once the acme single and infinite and the largest reach complexities of its intensity. It is play serve to bring out with an abundant ease the foundation rich significance of the Eternal‘s many-sided oneness in ecstasy.<ref>httphttps://incarnateword.in/cwsa/2413/appendix-i-the-delighttangle-of-the-divinekarma#p8p3</ref>

We throw up all the passions of the heart against him, till they are purified into a sole ecstasy of bliss and oneness. But that too is no monotony; it is not possible for the tongue of human speech to tell all the utter The supramental love means an intense unity and all the eternal variety of the ananda of divine love. Our higher and our lower members are both flooded soul with itsoul, the mind with mind, life with life, and life no less than an entire flooding of the soul: even body consciousness with the physical body takes its share experience of the joyoneness, feels the touch, is filled in all its limbs, veins, nerves with the flowing presence of the wine of the ecstasyBeloved in every part, amṛta. Love and Ananda are the last word in every cell of being, the secret of secrets, the mystery of mysteriesbody. <ref>http://incarnateword.in/cwsa/2429/thebhakti-mysteryyoga-ofand-lovevaishnavism#p10p42</ref>

Because ...Truly, the sign of the Divine Supermind is essentially one, and yet He has subdivided Himself apparently in all beings, and in this way recreated the primordial Oneness. And it is because Not a sum of a lot of this divine Oneness—whichdifferent things, howeverbut, appears fragmented in beings—that on the Unity is re-established in its essence. And when one becomes conscious of thiscontrary, one has the joy of the consciousness of this a Oneness. But those who are not conscious—what they miss is the joy of consciousness. But the fact remains the same. at play with Itself. <ref>http://incarnateword.in/cwmagenda/0803/29september-february26-19561962#p13p36</ref>

Through AvidyaThe supermind acting through sense feels all as God and in God, all as the Multiplicitymanifest…. Nothing exists independently to its sense, lies our path out of but all is felt as one being and movement and each thing as indivisible from the transitional egoistic self-expression rest and as having in which death and suffering predominate; through Vidya consenting with Avidya by it all the Infinite, all the perfect Divine. This supramental sense has the direct feeling and experience, not only of oneness even in that multiplicityforms, we enjoy integrally but of forces and of the immortality energy and the beatitudequality in things and of a divine substance and presence which is within them. ... By attaining Nothing to the Unborn beyond supramental sense is really finite: it is founded on a feeling of all in each and of each in all becoming we are liberated from this lower birth its sense definition, although more precise and death; by accepting complete than the Becoming freely as the Divinemental, we invade mortality with creates no walls of limitation; it is an oceanic and ethereal sense in which all: particular sense knowledge and sensation is a wave or movement or spray or drop that is yet a concentration of the immortal beatitude whole ocean and become luminous centres of its conscious self-expression in humanityinseparable from the ocean.<ref>http://incarnateword.in/cwsa/2124/the-destinysupramental-of-the-individualsense#p19p7</ref>

CertainlyThe fundamental nature of this supermind is that all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, we may prefer still all the absorption knowledge that operates in a pure exclusive unity or a departure into a supracosmic transcendenceits workings, even in these divisions, but there is in the spiritual truth of the Divine Existence no compelling reason why we should not participate in this large possession founded upon and sustained and bliss of His universal being which is the fulfilment of our individuality. <ref>http://incarnateword.in/cwsa/21/the-eternal-lit and-the-individual#p8</ref><center>~</center>To see things as parts, as incomplete elements is a lower analytic guided by this perfect knowledgeby identity and oneness. The Absolute Spirit is one everywhere; and it has to be seen knows all things as itself and found everywhere. Every finite is an infinite and has to be known and sensed in its intrinsic infiniteness as well as in its surface finite appearance. But so to know the worlditself, so to perceive sees them always and experience it, it is not enough to have an intellectual idea or imagination that so it is; a certain divine vision, divine sense, divine ecstasy is needed, an experience of union of ourselves with the objects of our consciousness. In that experience not only the Beyond but all heretherefore knows them intimately, not only the totalitycompletely, the All in its masstheir reality as well as their appearance, but each thing in the All becomes to us our selftheir truth, Godtheir law, the Absolute entire spirit and sense and Infinite, Sachchidananda. This is the secret figure of complete delight in God's world, complete satisfaction of the mind and heart their nature and will, complete liberation of the consciousnesstheir workings. <ref>http://incarnateword.in/cwsa/2324/the-soulnature-andof-the-naturesupermind#p1p5</ref>

=How Why Do We Reach Seek Oneness?=

== It is The Path Towards OnenessEssential Truth==

Unity does not come from any exterior dispositionThis is the very motive of the creation of the universe, that is to say, all are one, all is one in its origin, but by becoming conscious each thing, each element, each being has as its mission the revealing of one part of this unity to itself, and it is this particularity which must be developed in everyone, while awakening at the same time the sense of the eternal Onenessoriginal unity. This is “to work for unity in diversity”. And the perfection in that diversity lies in everyone’s being perfectly what he ought to be. <ref>httphttps://incarnateword.in/cwm/1504/human17-unityapril-1951#p75p3</ref>

It The human being is as though there were innumerable doors or paths by which one could reach climbing out of the Divine. So ignorance and when one approaches he does so from a certain angleascends into the supramental nature, he enters by a certain doorwill find in it grades of its ascension, but as soon as and he must first form the lower grades and limited steps before he has gone right inrises to higher summits. He will enjoy there the full essential light, power, he realises that it is a single Ananda of the infinite self by onenesswith the Spirit, but in the dynamical expression it is only must determine and individualise itself according to the path leading to it or nature of the particular approach self-expression which is differentthe transcendent and universal Spirit seeks in the Jiva. <ref>http://incarnateword.in/cwmcwsa/0724/6the-nature-of-julythe-1955supermind#p6p18</ref>

Essentially… there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, you must be able to find this oneness with the Divine in all formsof interdependence, all aspectsof concording of discords, in every way that has been used to reach Him. And you must go beyond that and find of a new waydifficult unity. <ref>http://incarnateword.in/cwmcwsa/0821/1supermind-mind-and-the-augustovermind-1956maya#p9p13</ref>

It all practically comes down to a capacity to spread For the experience, or to INCLUDE things in awakened individual the experience (it's the same thing). You really have to forget this business realisation of his truth of one person being and his inner liberation and then anotherperfection must be his primary seeking, one thing and then another.... Even if you can't realize it concretely—first, at least imagine because that there is but ONE thing, excessively complex, and (depending on the case) one experience taking place in one spot, or spreading out like oil on water, or embracing everything. This is all very approximatecall of the Spirit within him, but also because it's the is only way by liberation and perfection and realisation of the thing truth of being that man can arrive at truth of living. …There can be understood. And no real perfection for us except by our inner self and truth of spiritual existence taking up all truth of the sole explanation for "contagion" is in that Onenessinstrumental existence into itself and giving to it oneness, integration, harmony.<ref>http://incarnateword.in/agendacwsa/0322/junethe-9divine-1962life#p8p37</ref>

In the last analysisNeither his intellect, it is always the same summit—the divine oneness which is behind all things—but everyone will reach nor his own summit, that isintuitions, through nor his own nature and own way of manifesting the divine unity. … each one represents feeling can do without a special way of having One or a Oneness to whom or to which these world forces and himself may stand in some relation with the Divine which supports them and manifesting the Divinegives them their significance. You don't need to follow another's path! You He feels that there must follow your own path and it is by this path that you will reach the summitbe an Infinite which holds these finites, which is onein, but found by your own route. The goal is beyond the summits—the goal is one behind and beyond the summits—but one may attain about all this summit each by his own road, climbing his own mountainvisible cosmos, not bases the mountain harmony and interrelation and essential oneness of anothermultitudinous things. <ref>http://incarnateword.in/cwm/04/23-april-1951#p2</ref> ==By Freeing Oneself From The Limited Ego == … limitation His thought needs an Absolute on which these innumerable and finite relativities depend for their existence, an ultimate Truth of the universal "I" things, a creating Power or Force or a Being who originates and upholds all these innumerable beings in the divided ego-sense constitutes our imperfect individualised personalityuniverse. But when the ego transcends the personal consciousnessLet him call it what he will, he must arrive at a Supreme, a Divine, a Cause, an Infinite and Eternal, a Permanent, it begins a Perfection to include which all tends and be overpowered by that aspires, or an All to which is to us superconscious; it becomes aware of the cosmic unity everything perpetually and invisibly amounts and enters into the Transcendent Self without which here cosmos expresses by a multiple onenessthey could not be.<ref>http://incarnateword.in/cwsa/2122/the-destinyprogress-to-knowledge-god-ofman-theand-individualnature#p16p8</ref>

What we usually call by that name is Mental nature and mental thought are based on a natural ego, a device consciousness of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possiblefinite; but the individual self or soul supramental nature is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion in its very grain a consciousness and power of the Divine but can also be described as the Divine himself supporting his manifestation as the ManyInfinite. This is Supramental Nature sees everything from the true spiritual individual which appears in its complete truth when we get rid standpoint of the ego oneness and our false separative sense of individualityregards all things, realise our oneness with even the transcendent greatest multiplicity and cosmic Divine and with all beings. It is this which makes possible diversity, even what are to the Divine Life. … the disappearance of mind the false separative individuality is a necessary condition for our realising and living in our true eternal beingstrongest contradictions, living divinely in the Divine. But this we can do in light of that oneness; its will, ideas, feelings, sense are made of the world and in lifestuff of oneness, its actions proceed upon that basis. <ref>http://incarnateword.in/cwsa/2922/athe-realisticgnostic-adwaitabeing#p16p2</ref>

… if our aim is a spiritual release or a spiritual fulfilmentMind seeks for light, for knowledge, then —for knowledge of the exceeding one truth basing all, an essential truth of this little mould self and things, but also of ego is imperative. In human egoism and all truth of diversity of that oneness, all its satisfaction there can be no divine culmination and deliverance. A certain purification from egoism is the condition even detail, circumstance, manifold way of action, form, law of ethical progress movement and elevationhappening, for social good various manifestation and perfectioncreation; much more is it indispensable for inner peace, purity and thinking mind the joy. But a much more radical deliverance, not only from egoism but from ego-idea of existence is discovery and ego-sense, is needed if our aim is to raise human into divine nature….To recover what is lost we must break out of the walls penetration of ego. The ego must either disappear in impersonality or fuse into a larger I: it must fuse into the wider cosmic "I" which comprehends all these smaller selves or the transcendent mystery of which even the cosmic self is a diminished imagecreation that comes with knowledge. <ref>http://incarnateword.in/cwsa/2322/the-release-from-thegnostic-egobeing#p2p19</ref>

… If the ego cannot have it, because it truth of our being is an infinite unity in its very nature separative which alone there is perfect wideness, light, knowledge, power, bliss, and because even with regard if all our subjection to ourselvesdarkness, to ignorance, weakness, sorrow, limitation comes of our own psychological viewing existence it is as a false centre clash of unity; for infinitely multiple separate existences, then obviously it tries is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find the unity of our being in an identification with a shifting mental, vital, physical personality, not with the eternal self of our total existence. Only in the spiritual self means by which we can we possess get away from the true unity; for there the individual enlarges error and learn to his own total being and finds himself one with universal existence and with live in the transcending Divinitytruth. <ref>http://incarnateword.in/cwsa/2423/the-liberationrealisation-of-the-spiritsachchidananda#p7p2</ref>

So long …this phenomenon of separation seems to be indispensable for a universe to be there, otherwise it would always have remained as one is not free it was. But if we re-establish the unity, after having made it pass through this curve, you see, if we re-establish the unity, having benefited from the ego sensemultiplicity, the division, then we have a unity of a higher quality, a unity which knows itself instead of the unity which doesn't have to know itself, for there 's nothing which may know the other. When the Oneness is absolute, who can know the Oneness? We must at least be no real freedom. The seat able to have an image, an appearance of the ego something which is said not it in order to be in the buddhi; understand what it is an ignorance . I believe that this is the secret of the discriminating mind universe. Perhaps the Divine wanted really to know Himself, so He threw Himself out and reason which discriminate wrongly then looked at Himself, and take now He wants to enjoy this possibility of being Himself with the individuation full knowledge of mindHimself. This becomes much more interesting. <ref>http://incarnateword.in/cwm/07/13-july-1955#p33</ref> ==It is The Way Out Of Suffering, life and body for a truth of separative existence Conflict And Disorder== We can say (to put it very simply) that all the vibrations that come from the One and express Oneness are turned away from constructive, while all the greater reconciling truth complications of the oneness of all existenceordinary, separative consciousness lead to destruction. <ref>http://incarnateword.in/cwsaagenda/2404/thenovember-liberation-of-the4-spirit1963#p5p18</ref>

…a deliverance from …the soul that has realised oneness has no sorrow or shrinking; the limiting and imprisoning ego is spirit that has entered into the first elementary step towards bliss of the being Spirit has nought to fear from anyone or anything whatsoever. Fear, desire and sorrow are diseases of the gnosismind; for so long as we live in born of its sense of division and limitation, they cease with the ego, falsehood that begot them. The Ananda is free from these maladies; it is idle to hope for this higher reality, this vast self-consciousness, this true self-knowledge. The least reversion to ego-thought, ego-action, ego-will brings back not the consciousness tumbling out monopoly of such gnostic Truth as the ascetic, it has attained into is not born from the falsehoods disgust of the divided mind-natureexistence. <ref>http://incarnateword.in/cwsa/23/thegnosis-conditionsand-of-attainment-to-the-gnosisananda#p4p12</ref>

One has to get rid of selfishness and ego, not in this way, but by selfless service of the Divine and by merging On the higher spiritual planes there is no ego in the Divine Consciousness, submitting because the personal will to oneness of the Divine Willis felt, calling into but there may be the being the Divine Peacesense of one's true person or individual being—not ego, Purity, Oneness, Knowledge, Light, Ananda, replacing the ego by the psychic being devoted and surrendered to but a portion of the Divine.<ref>httphttps://incarnateword.in/cwsa/28/moralitythe-jivatman-in-the-andintegral-yoga#p31p34</ref>

Even if there ...what do we mean by the individual? What we usually call by that name is no consciousness a natural ego, a device of ego Nature which holds together her action in the higher parts where oneness of all things mind and body. This ego has been realisedto be extinguished, it does otherwise there is no complete liberation possible; but the individual self or soul is not follow that this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the lower parts ego has been abolishedand our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. It can on is this which makes possible the Divine Life. … the disappearance of the contrary become very strong false separative individuality is a necessary condition for our realising and living in our true eternal being, living divinely in the actions Divine. But this we can be very egoistic even while do in the mind is thinking "I have no egoworld and in life."<ref>httphttps://incarnateword.in/cwsa/3129/ego-anda-itsrealistic-formsadwaita#p79p14</ref>

The true solution can intervene only when by our spiritual growth Sri Aurobindo insisted rather on Oneness: he used to say that even what we can become one self with all beings, know them as part consider to be the worst adversaries are still a form of our selfthe Supreme, deal with them as if they were our other selves; for then the division is healedwhich, … even oneness with others is deliberately or not enough by itself, if it is a oneness with their ignorance… Our oneness with others must be fundamental, consciously or not a oneness with their minds, hearts, vital selves, egos…but a oneness helps in the soul and spiritgeneral transformation. This seems to me vaster, deeper, and that can only come by our liberation into soul-awareness and self-knowledgemore comprehensive. <ref>http://incarnateword.in/cwsaagenda/2105/the-origin-and-remedy-of-falsehood-error-wrongseptember-and30-evil1964#p34p5</ref>

When we live For where there is oneness and complete mutuality of consciousness-force even in the spiritmultiplicity and diversity, then we not only know, but are this there truth of our beingself-knowledge and mutual knowledge is automatic and error of self-ignorance and mutual ignorance is impossible. The individual then enjoys in the spirit, in the bliss So too where truth exists as a whole on a basis of the spirit, his self-aware oneness with the universal existence, his oneness with the timeless Divine and his oneness with all other beings falsehood cannot enter and that evil is shut out by the essential sense exclusion of a spiritual liberation from the ego. But the moment the soul leans towards the mental limitation, there is a certain sense wrong consciousness and wrong will and their dynamisation of spiritual separativeness which has its joys, but may at any moment lapse into the entire ego-sense, ignorance, oblivion of onenessfalsehood and error. <ref>http://incarnateword.in/cwsa/2421/the-liberationorigin-and-remedy-of-thefalsehood-error-wrong-and-spiritevil#p6p5</ref>

To get rid of this separativeness an attempt is made to absorb oneself All relations in the idea world, even to its greatest and realisation of the Divinemost shocking apparent discords, … The way proposed for the integral Yoga is a lifting up and surrender are relations of the whole being something eternal to him, itself in its own universal existence; they are not anywhere or at any time collisions of disconnected beings who meet fortuitously or by which not only do we become one with him in some mechanical necessity of cosmic existence. Therefore to get back to this eternal fact of oneness is our spiritual existence, but dwell too essential act of self-knowledge; to live in him and he in us, so that it must be the whole nature is full effective principle of our inner possession of his presence our being and changed into the divine nature; we become one spirit and consciousness of our right and life and substance ideal relations with the Divine world. That is why we have had to insist first and at foremost on oneness as the same time we live aim and move in and have a various joy way the whole aim of that oneness. This integral liberation from the ego into the divine spirit and nature can only be relatively complete on our present level, but it begins to become absolute as we open to and mount into the gnosisYoga of knowledge. This is the liberated perfection.<ref>http://incarnateword.in/cwsa/2423/the-liberationsoul-ofand-theits-spiritliberation#p6p2</ref>

As … if oneness with others, oneness with truth is already the universalised essence of the realised spiritual individual sheds the limited personalitynature, there is no need of a law of truth or of love,—the law, the egostandard has to be imposed on us now because there is in our natural being an opposite force of separateness, as he rises beyond mind to a completer knowledge in Supernaturepossibility of antagonism, the conflicting ideals a force of the mind must fall away from himdiscord, but what is true behind them ill-will remain in the life , strife. The power of love, of Supernature… …the affirmation truth, of right will be there, not as a law mentally constructed but as the Divine in himself very substance and a sense constitution of the Divine in others nature and , by the sense integration of oneness with humanity, with all other beingsthe being, with all necessarily also the world because very stuff and constituting nature of the Divine in them and action. To grow into this nature of our true being, a lead towards a greater nature of spiritual truth and better affirmation oneness, is the liberation attained by an evolution of the growing Reality in them will be part of his life action. spiritual being… <ref>http://incarnateword.in/cwsa/22/the-divinegnostic-lifebeing#p51p32</ref>

The sign sense, the idea, the experience that I am a separately self-existent being in the universe, and the forming of consciousness and force of being into the immersion mould of that experience are the embodied soul root of all suffering, ignorance and evil. And it is so because that falsifies both in practice and in Prakriti is cognition the limitation whole real truth of things; it limits the being, limits the consciousness to , limits the power of our being, limits the ego. The vivid stamp bliss of being; this limited limitation again produces a wrong way of existence, wrong way of consciousness can be seen in a constant inequality , wrong way of using the mind power of our being and and heart consciousness, and a confused conflict wrong, perverse and disharmony in their varied reactions to contrary forms of the touches delight of experience existence... It is only when, awaking from The soul limited in being and self-isolated in its immersion environment feels itself no longer in Prakritiunity and harmony with its Self, with God, with the universe, with all around it; but rather it perceives its oneness finds itself at odds with the One universe, in conflict and disaccord with other beings who are its oneness with all existences that other selves, but whom it treats as not-self … The satisfactions it can become free gets from this labour and effort are of a stinted, perverse and unsatisfying kind: for the one real satisfaction it has is that of growth, of an increasing return towards itself, of some realisation of accord and harmony, of successful self-creation and self-realisation, but the little of these things that it can achieve on the basis of ego-consciousness is always limited, insecure, imperfect, transitory. ...All this means that it is not at one with God; for to be at one with God is to be at one with oneself, at one with the universe and found its at one with all beings. This oneness is the secret of a right relation to this executive world-Natureand a divine existence. <ref>http://incarnateword.in/cwsa/2324/self-surrender-in-works-the-wayliberation-of-the-gitaspirit#p17p7</ref>

… in realitythe vicissitudes of human thought, when we come on one side the individual is moved or invited to an integral discover and pursue his own self-knowledgeaffirmation, we find that we are not limitedhis own development of mind and life and body, for we also are infinite. Our ego his own spiritual perfection; on the other he is only a face called on to efface and subordinate himself and to accept the ideas, ideals, will, instincts, interests of the universal being community as his own. He is moved by Nature to live for himself and has no separate existenceby something deep within him to affirm his individuality; our apparent separative individuality he is only called upon by society and by a surface movement certain mental idealism to live for humanity or for the greater good of the community. The principle of self and behind it our real individuality stretches out to unity with all things its interest is met and upward to oneness with opposed by the transcendent Divine Infinityprinciple of altruism. Thus our ego... A unifying and harmonising knowledge can alone find the way, which seems but that knowledge belongs to be a limitation deeper principle of our being to which oneness and integrality are native. It is only by finding that in ourselves that we can solve the problem of our existence, is really a power and with it the problem of infinity …This fundamental world-fact the true way of ego individual and apparent division and their separative workings communal living. <ref>http://incarnateword.in /cwsa/22/the world existence -divine-life#p35</ref> ==It Leads to Delight== We may even say, in a sense, that it is no denial to have this joy of union as the ultimate crown of all the Divine Nature varied experiences of unity spiritual relation between the individual soul and indivisible being; they are God that the surface results of an infinite multiplicity which is a power of One became many in the infinite Onenessuniverse. <ref>http://incarnateword.in/cwsa/2124/the-divinemystery-and-theof-undivinelove#p14p1</ref>

All this existence can therefore be approached by a The principle of Yoga of positive and active in place of the negative and passive equality. This requires, first, a new knowledge which is the knowledge of unity,—to see all things as oneself and to see all things in turn God and God in -ward all things….. There must be an identification or any of the powers of myself with the self human consciousness so that through that activity of the universebeing there may be contact, a vision and a feeling relation, union. …It is not ultimately the pure peace of oneness with all creatures, a perception of all forces and energies and results as or the movement of this energy of my self power and therefore intimately my own; not, obviously, desireless will of my ego-self which must be silencedoneness, eliminated, cast away,—otherwise this perfection cannot come,—but but the ecstatic joy of a greater impersonal or universal self with union which I am now onethe devotee seeks by his Yoga. <ref>http://incarnateword.in/cwsa/24/the-way-ofgodward-equalityemotions#p8p1</ref>

… Because the Jivanmukta feels no bondage [Divine is essentially one, and yet He has subdivided Himself apparently in work]. In all work beings, and actionin this way recreated the primordial Oneness. And it is because of this divine Oneness—which, he feels perfectly freehowever, because appears fragmented in beings—that the work Unity is not done by him personally (there is no sense re-established in its essence. And when one becomes conscious of limited ego) but by this, one has the cosmic Force. The limitations joy of the work consciousness of this Oneness. But those who are those put by not conscious—what they miss is the cosmic Force itself on its own actionjoy of consciousness. He himself lives in communion of oneness with But the Transcendent which is above fact remains the cosmos and feels no limitationsame. <ref>http://incarnateword.in/cwsacwm/08/29/becoming-conscious-infebruary-work1956#p58p13</ref>

The Divine appears to us here in one view as an equalThrough Avidya, inactive and impersonal Witness Spirit … This Witness Spiritthe Multiplicity, this immobile Self lies our path out of the transitional egoistic self-expression in things, seems to will nothing which death and determine nothingsuffering predominate; yet we become aware through Vidya consenting with Avidya by the perfect sense of oneness even in that his very passivitymultiplicity, his silent presence compels all things to travel even in their ignorance towards a divine goal we enjoy integrally the immortality and attracts through division towards a yet unrealised onenessthe beatitude. … In him By attaining to the Unborn beyond all becoming we no longer stand separate, but lose our active ego in are liberated from this lower birth and death; by accepting the universal movement, even Becoming freely as by the Witness who is without qualities and for ever unattached and unentangledDivine, we lose our static ego invade mortality with the immortal beatitude and become luminous centres of its conscious self-expression in the universal peacehumanity.<ref>http://incarnateword.in/cwsa/2321/the-masterdestiny-of-the-workindividual#p20p19</ref>

==Knowledge, Will And Love=How Do We Reach Oneness?=

===Bhakti/ Love For Divine=The Path Towards Oneness==

I would myself say that bliss ===Unity and Harmony=== Essentially, you must be able to find this oneness are with the essential condition of the absolute reality and love as the most characteristic dynamic power of bliss and oneness Divine in all forms, all aspects, in every way that has been used to reach Him. And you must support fundamentally go beyond that and colour their activities; …find a new way. <ref>http://incarnateword.in/cwsacwm/2808/philosophical-thought1-andaugust-yoga1956#p27p9</ref>

It is From the love minute you become conscious of the Divine that savesUnity—unity of Force, not a love turned towards human beings. When the Divine unity of Consciousness is thereand unity of Will—well, then there comes based you no longer have the perception which makes you quite separate from others… you do not know what goes on the love of the Divine a true love in them [others], they are strangers to you, you are shut up as it were in your own skin, and have no contact with others except quite externally and oneness for all beingssuperficially. But that does this happens precisely because you have not act separately from realised in yourself the Divine but only according to the Divine Mother's will perception of this oneness of Consciousness, Force and in her serviceWill—even of material vibrations.<ref>http://incarnateword.in/cwsacwm/2808/morality8-andfebruary-yoga1956#p31p24</ref>

… the main business of the heartOur uplook must be to a free, all-powerful, its true function is love. It is our destined instrument of complete union perfect and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart blissful One and Oneness in the psychic being, which all beings move and this means a delight in the One live and in through which all existences can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the world in him, a love of God and all beingssoul. <ref>http://incarnateword.in/cwsa/2423/the-power-of-theself-instrumentsconsecration#p12p20</ref>

… All the most intimate character attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the psychic inner soul of other existences is its pressure towards an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness. And if we can by the mind and heart get at the touch of the Spirit, receive the powerful inrush of the Divine through into this lower humanity and change our nature into a sacred reflection of the divine nature by love, by universal joy , by oneness of mind with all Nature and oneness. …At once, emergingall beings, it is ready and eager to we can break all down the old ties walls. Even our bodies are not really separate entities and imperfect emotional activities and replace them by a greater spiritual Truth therefore our very physical consciousness is capable of love and oneness. …It… calls down with the entire truth physical consciousness of others and of divine Love the cosmos. The Yogin is able to heal these malformationsfeel his body one with all bodies, to deliver mental, vital, physical love from their insufficiencies or their perversions be aware of and reveal even to them participate in their true abounding share affections; he can feel constantly the unity of all Matter and be aware of the intimacy his physical being as only a movement in its movement. Still more is it possible for him to feel constantly and normally the oneness, whole sea of the ascending ecstasy infinite life as his true vital existence and the descending rapturehis own life as only a wave of that boundless surge. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrificecosmic-iconsciousness#p23p9</ref>

An absorbing love for Harmony is the natural rule of the Divine Presence to whom he feels an always more intimate closenessspirit, grows upon the consecrated worker. And with it is born or the inherent law and spontaneous consequence of unity in multiplicity, of unity in it is contained diversity, of a universal love too for all these beings, living forms and creatures that are habitations various manifestation of oneness. … But in a gnostic unity in multiplicity the Divine—not harmony would be there as a spontaneous expression of the brief restless grasping emotions unity, and this spontaneous expression presupposes a mutuality of division, but the settled selfless love that is the deeper vibration consciousness aware of onenessother consciousness by a direct inner contact and interchange. <ref>http://incarnateword.in/cwsa/2322/the-sacrifice-the-triune-path-and-the-lord-of-thedivine-sacrificelife#p9p28</ref>

Love The God-lover is a passion the universal lover and it seeks for two things, eternity he embraces the All-blissful and intensity All-beautiful. … between human being and human being demands when he has the vision of the most All-beautiful everywhere and, even while reaching can feel at all times the greatest intensitiesbliss of his embrace, that is still the least satisfied, because only in decisive sign that he has taken possession of the Divine can it find its real and its utter satisfaction. Therefore Union is the consummation of love, but it is here most this mutual possession that gives it at once the turning of human emotion God-wards finds its full meaning acme and discovers all the truth largest reach of which love its intensity. It is the human symbol… by foundation of oneness it returns in the Ananda of the divine existence where love is absolute, eternal and unalloyedecstasy.<ref>http://incarnateword.in/cwsa/24/the-godwarddelight-of-emotionsthe-divine#p13p8</ref>

The way By knowledge arriving at conscious oneness with that which we know,—for by identity alone can complete and real knowledge exist,—the division is healed and the cause of devotion all our limitation and discord and weakness and discontent is abolished. But knowledge is not complete without works; for the Will in being also is God and not the integral synthetic Yoga will take being or its self-aware silent existence alone, and if works find their culmination in knowledge, knowledge also finds its fulfilment in works. And, here too, love is the form crown of a seeking after knowledge; for love is the Divine through love and delight of union, and a seizing with unity must be conscious of joy on of union to find all the ways riches of his beingits own delight. … It may start from Perfect knowledge or it may start from worksindeed leads to perfect love, but it will then turn integral knowledge into to a joy rounded and multitudinous richness of luminous union with love. This is the being trinity of our powers, the Beloved union of all three in God to which we arrive when we start from knowledge. <ref>http://incarnateword.in/cwsa/24/love-and turn works -the-triple-path#p4</ref> ===By Finding our True Self=== To bring into activity the principle of oneness on the material plane or to work for humanity is a joy mental mistranslation of the active union Truth—these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our being with life and action can only be a help or means towards finding the will Divine and it ought not to have any other purpose. <ref>https://incarnateword.in/cwsa/29/seeking-the-divine#p1</ref>We throw up all the power passions of being the heart against him, till they are purified into a sole ecstasy of the Belovedbliss and oneness. Or But that too is no monotony; it may start directly from is not possible for the tongue of human speech to tell all the utter unity and all the eternal variety of the ananda of divine love . Our higher and delight; our lower members are both flooded with it will then take both these other things into itself , the mind and will develop them as part life no less than the soul: even the physical body takes its share of the complete joy , feels the touch, is filled in all its limbs, veins, nerves with the flowing of the wine of the ecstasy, ''amṛta''. Love and Ananda are the last word of being, the secret of onenesssecrets, the mystery of mysteries. <ref>http://incarnateword.in/cwsa/24/the-anandamystery-of-brahmanlove#p1p10</ref>

By knowledge we seek unity with … this God-lover will be the divine worker, not for the Divine in his conscious being: by sake of works we seek also unity with the Divine or for a self-regarding pleasure in his conscious being, not staticallyaction, but dynamically, through conscious union with the divine Will; but by love we seek unity with him because in all this way God expends the delight power of his beingand in his powers and their signs we find him. For that reason .. He will feel perfect joy in the way works and acts of lovethe Beloved, however narrow it may seem because in some them too he finds the Beloved; he will himself do all works because through those works too the Lord of its first movementshis being expresses his divine joy in him: when he works, he feels that he is expressing in act and power his oneness with that which he loves and adores; he feels the end more imperatively rapture of the will which he obeys and with which all-embracing than any other motive the force of Yogahis being is blissfully identified. <ref>http://incarnateword.in/cwsa/24/the-delight-of-the-divine#p3p6</ref>

The unity of a love In the last analysis, it is always the same summit—the divine oneness which is able to include in itself behind all differences without being diminished or abrogated by their present limitations things—but everyone will reach his own summit, that is, through his own nature and apparent dissonances is raised to its full potentiality on own way of manifesting the supramental leveldivine unity. For there an intense oneness with all creatures founded on … each one represents a profound oneness special way of having a relation with the soul with Divine and manifesting the Divine can harmonise with a play of relations . You don't need to follow another's path! You must follow your own path and it is by this path that only makes you will reach the oneness more perfect and absolutesummit, which is one, but found by your own route. The power of Love supramentalised can take hold of all living relations without hesitation or danger goal is beyond the summits—the goal is one and turn them Godwards delivered from their crudebeyond the summits—but one may attain this summit each by his own road, mixed and petty human settings and sublimated into climbing his own mountain, not the happy material mountain of a divine lifeanother. <ref>http://incarnateword.in/cwsacwm/04/23/the-ascentapril-1951#p2</ref> '''By Freeing Oneself From The Limited Ego ''' One has to get rid of selfishness and ego, not in this way [altruistic self righteousness], but by selfless service of-theDivine and by merging the ego in the Divine Consciousness, submitting the personal will to the Divine Will, calling into the being the Divine Peace, Purity, Oneness, Knowledge, Light, Ananda, replacing the ego by the psychic being devoted and surrendered to the Divine. <ref>https://incarnateword.in/cwsa/28/morality-sacrificeand-iiyoga#p15p26</ref>

Absence When one is assailed by the vision of love this disorder and fellow-feeling this confusion, there is not necessary for nearness only one thing to do, it's to go into the Divine; on the contraryconsciousness in which one knows that there is only ONE Being, ONE Consciousness, ONE Power—there is only ONE Oneness—and all those things take place within this Oneness. And that all our petty vision, our petty knowledge, our petty judgments, a sense our petty... all of closeness and oneness it is nothing, it's microscopic in comparison with others is a part of the divine consciousness into which Consciousness that rules over the sadhak enters by nearness to Whole. And then, if one has in the Divine and least the feeling sense of why separate individualities exist, maybe it's only to enable aspiration—the existence of oneness with the Divine. In aspiration, of this movement, this Yoga the feeling movement of unity with othersself-giving and surrender, love, universal joy of trust and Ananda are an essential part FAITH. The faith that there lies the ''raison d'être'' of the liberation makeup of individuals, and perfection which are the aim of aspiration to become THAT in all one's intensity and all one's sincerity. ... That's the sadhanaonly thing needed.<ref>http://incarnatewordwincarnateword.in/cwsaagenda/3110/human-relations-and-theaugust-spiritual16-life1969#p9p48</ref>

It is so that life The true solution can intervene only when by our spiritual growth we can be changed into worshipbecome one self with all beings,—by putting behind it the spirit know them as part of a transcendent and universal loveour self, deal with them as if they were our other selves; for then the seeking of division is healed … even onenesswith others is not enough by itself, the sense of if it is a oneness with their ignorance… Our oneness; by making each act a symbolwith others must be fundamental, an expression of Godward emotion or not a relation oneness with the Divine; by turning all we do into an act of worshiptheir minds, hearts, an act of the soul's communionvital selves, the mind's understandingegos—even though these come to be included in our universalised consciousness, —but a oneness in the life's obediencesoul and spirit, the heart's surrenderand that can only come by our liberation into soul-awareness and self-knowledge.<ref>http://incarnateword.in/cwsa/2321/the-ascentorigin-and-remedy-of-thefalsehood-error-wrong-sacrificeand-iievil#p8p34</ref>

"It may be said that … the ego cannot have it, because it is in its very nature separative and because even with regard to ourselves, to our own psychological existence it is a complete act false centre of divine love and worship has in unity; for it three parts that are tries to find the expressions unity of our being in an identification with a single wholeshifting mental,―a practical worship vital, physical personality, not with the eternal self of the Divine our total existence. Only in the act, a symbol of worship in spiritual self can we possess the form of true unity; for there the act expressing some vision individual enlarges to his own total being and seeking or some relation finds himself one with the Divine, an inner adoration universal existence and longing for oneness or feeling of oneness in with the heart and soul and spirittranscending Divinity."<ref>http://incarnateword.in/cwmcwsa/0824/25the-liberation-julyof-1956the-spirit#p1p7</ref>

The way of Bhakti … if our aim is supposed often to be necessarily inferior because it proceeds by worship which belongs to that stage of a spiritual experience where there is release or a differencespiritual fulfilment, an insufficient unity between then the exceeding of this little mould of ego is imperative. In human soul egoism and the Divine, because its very principle satisfaction there can be no divine culmination and deliverance. A certain purification from egoism is love the condition even of ethical progress and love means always twoelevation, the lover for social good and the belovedperfection; much more is it indispensable for inner peace, purity and joy. But a dualism thereforemuch more radical deliverance, while oneness is the highest spiritual experiencenot only from egoism but from ego-idea and ego-sense, and because it seeks after the personal God while the Impersonal is the highest and the eternal truth, needed if not even the sole Realityour aim is to raise human into divine nature…. But worship To recover what is only lost we must break out of the first step on the path walls of devotionego. Where external worship changes The ego must either disappear in impersonality or fuse into the inner adoration, real Bhakti begins; that deepens a larger I: it must fuse into the intensity of divine love; that love leads to wider cosmic "I" which comprehends all these smaller selves or the joy transcendent of closeness in our relations with the Divine; the joy of closeness passes into which even the bliss of union. Love too as well as knowledge brings us to a highest oneness and it gives to that oneness its greatest possible depth and intensity. It cosmic self is true that love returns gladly upon a difference in oneness, by which the oneness itself becomes richer and sweeterdiminished image. <ref>http://incarnateword.in/cwsa/2423/lovethe-release-andfrom-the-triple-pathego#p8p2</ref>

To get rid of this separativeness an attempt is made to absorb oneself in the idea and realisation of the Divine … The spiritual experience way proposed for the integral Yoga is a lifting up and surrender of each leads, if followed the whole being to the endhim, to the same ultimate Truth. By Bhakti as by knowledgewhich not only do we become one with him in our spiritual existence, as the Gita tells but dwell too in him and he in us, so that the whole nature is full of his presence and changed into the divine nature; we arrive at unity become one spirit and consciousness and life and substance with the Purushottama, Divine and at the Supreme who contains same time we live and move in himself and have a various joy of that oneness. This integral liberation from the impersonal and numberless personalities, ego into the qualitiless divine spirit and infinite qualitiesnature can only be relatively complete on our present level, pure being, consciousness and delight but it begins to become absolute as we open to and mount into the gnosis. This is the endless play of their relationsliberated perfection. <ref>http://incarnateword.in/cwsa/24/lovethe-liberation-andof-the-triple-pathspirit#p9p6</ref>

===Knowledge And Will Along With BhakthiBhakti/Love=For Divine==

The Gita cannot be described as exclusively a gospel of If love. What it sets forth is a Yoga of knowledgepsychic in its nature, devotion and works based on a spiritual consciousness and realisation it always brings the sense of oneness with the or at least of an inner intimate closeness of being. The Divine Love is based upon oneness and of the oneness of all beings in psychic derives from the Divine. Bhakti, devotion and love of God carrying with it unity with all beings and love for all beings is given a high place but always in connection with knowledge and worksLove. <ref>http://incarnateword.in/cwsa/29/thedivine-love-yogapsychic-oflove-theand-bhagavadhuman-gitalove#p3p12</ref>

By knowledge arriving at conscious oneness with that which we know,—for by identity alone can complete and real knowledge exist,—the division is healed and … the cause most intimate character of all our limitation and discord and weakness and discontent is abolished. But knowledge is not complete without works; for the Will in being also psychic is God and not its pressure towards the being or its self-aware silent existence aloneDivine through a sacred love, joy and if works find their culmination in knowledge, knowledge also finds its fulfilment in worksoneness. And…At once, here tooemerging, love it is ready and eager to break all the crown old ties and imperfect emotional activities and replace them by a greater spiritual Truth of knowledge; for love is the delight of union, and unity must be conscious of joy of union to find all oneness. …[It] calls down the riches entire truth of its own delight. Perfect knowledge indeed leads divine Love to perfect loveheal these malformations, integral knowledge to a rounded deliver mental, vital, physical love from their insufficiencies or their perversions and multitudinous richness reveal to them their true abounding share of love. This is the trinity of our powersintimacy and the oneness, the union of all three in God to which we arrive when we start from knowledgeascending ecstasy and the descending rapture. <ref>http://incarnateword.in/cwsa/2423/lovethe-ascent-andof-the-triplesacrifice-pathi#p4p23</ref>

Rather as knowledge It is the love of the Divine growsthat saves, delight in not a love turned towards human beings. When the Divine and Consciousness is there, then there comes based on the love of it must increase. Nor can mere rapture be secure without the foundation of knowledge; to live in what we Divine a true love, gives that security, and to live in it means to be one with it in consciousness, and oneness of consciousness is the perfect condition of knowledgefor all beings. Knowledge of But that does not act separately from the Divine gives but only according to love of the Divine its firmest security, opens to it its own widest joy of experience, raises it to its highest pinnacles of outlookMother's will and in her service. <ref>httphttps://incarnateword.in/cwsa/2428/lovemorality-and-the-triple-pathyoga#p10p26</ref>

…and if there … the main business of the heart, its true function is love. It is a knowledge our destined instrument of that Reality complete union and oneness; for to which thought arrives see oneness in the world by insistence on the infinite Impersonality, there understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a knowledge delight in the One and in all existences in the world in him, a love of it God and all beings. The heart’s faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world. The universal love has to which love arrives by insistence be founded on the infinite Personalityheart’s sight and psychical and emotional sense of the one Divine, the one Self in all existence. <ref>http://incarnateword.in/cwsa/24/lovethe-power-andof-the-triple-pathinstruments#p9p12</ref>

It An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is necessarily through contained a universal love too for all these beings, living forms and creatures that are habitations of the individual Self that we must arrive at Divine—not the Onebrief restless grasping emotions of division, for but the settled selfless love that is the basis deeper vibration of all our experienceoneness. <ref>http://incarnateword. By Knowledge we arrive at identity with in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the One; for there is, -sacrifice#p9</ref>The way of devotion in spite the integral synthetic Yoga will take the form of a seeking after the Dualist, an essential identity by which we can plunge into our Source Divine through love and free ourselves from all bondage to individuality delight and even from a seizing with joy on all bondage to universalitythe ways of his being. …. The height It will find its acme in a perfect union of love and a perfect enjoyment of all our action also, we have seen, is the immersion ways of ourselves in the Lord through unity soul’s intimacy with the divine Will God. It may start from knowledge or Conscious-Power by it may start from works, but it will then turn knowledge into a joy of luminous union with the way being of the Beloved and turn works; into a joy of the height active union of love is our being with the will and the rapturous immersion power of ourselves in unity being of ecstatic the Beloved. Or it may start directly from love and delight with ; it will then take both these other things into itself and will develop them as part of the object complete joy of our love and adorationoneness. <ref>http://incarnateword.in/cwsa/2324/the-modes-of-theananda-selfbrahman#p5p1</ref>

There is an intensity It may be said that a complete act of divine loveand worship has in it three parts that are the expressions of a single whole, as there is an intensity ―a practical worship of knowledgethe Divine in the act, to which works seem something outward a symbol of worship in the form of the act expressing some vision and distracting. But works are only thus outward seeking or some relation with the Divine, an inner adoration and distracting when we have not found longing for oneness or feeling of will oneness in the heart and consciousness with the Supremesoul and spirit. When once It is so that is foundlife can be changed into worship, works become —by putting behind it the very power spirit of knowledge a transcendent and universal love, the very outpouring seeking of love. If knowledge is oneness, the very state sense of oneness and love its bliss; by making each act a symbol, divine works are an expression of Godward emotion or a relation with the living power Divine; by turning all we do into an act of worship, an act of its light and sweetness. … But still the widest love fulfilled in knowledge sees soul's communion, the world not as something other and hostile to this joymind's understanding, but as the being of life's obedience, the Beloved and all creatures as his being, and in that vision divine works find their joy and their justificationheart's surrender. <ref>httphttps://incarnateword.in/cwsa/2423/lovethe-ascent-andof-the-triplesacrifice-pathii#p11p8</ref>

Not with The way of Bhakti is supposed often to be necessarily inferior because it proceeds by worship which belongs to that stage of spiritual experience where there is a difference, an insufficient unity between the human soul and the knower in him aloneDivine, because its very principle is love and love means always two, nor with the will alonelover and the beloved, a dualism therefore, nor with while oneness is the heart alonehighest spiritual experience, but with all these equally and also with because it seeks after the personal God while the Impersonal is the whole mental highest and vital being in him he aspires to the Godhead and labours to convert their nature into its divine equivalentseternal truth, if not even the sole Reality. And since God meets us in many ways But worship is only the first step on the path of his being and in all tempts us to him even while he seems to elude usdevotion. Where external worship changes into the inner adoration,—and real Bhakti begins; that deepens into the intensity of divine love; that love leads to see divine possibility and overcome its play of obstacles constitutes the whole mystery and greatness joy of human existence,—therefore in each of these ways at its highest or closeness in our relations with the Divine; the union joy of all, if we can find closeness passes into the key bliss of their union. Love too as well as knowledge brings us to a highest oneness, we shall aspire and it gives to track out that oneness its greatest possible depth and find intensity. It is true that love returns gladly upon a difference in oneness, by which the oneness itself becomes richer and possess himsweeter. <ref>http://incarnateword.in/cwsa/24/thelove-delightand-ofthe-thetriple-divinepath#p2p8</ref>

In the Way The unity of Knowledge we may arrive at a point where we can leap out of personality and universe, escape from love which is able to include in itself all thought differences without being diminished or abrogated by their present limitations and will and works and all way of Nature and, absorbed and taken up into Eternity, plunge into the Transcendence; that, though not obligatory apparent dissonances is raised to its full potentiality on the God-knower, may be the soul's decision, the turn pursued by the self within ussupramental level. In the Way of Devotion we may reach through For there an intensity intense oneness with all creatures founded on a profound oneness of adoration and joy union the soul with the supreme All-Beloved and remain eternally in the ecstasy Divine can harmonise with a play of his presence, absorbed in him alone, intimately in one world of bliss with him; relations that then may be our being's impulsion, its spiritual choice. But in only makes the Way of Works another prospect opens; for travelling on that path, we can enter into liberation and perfection by becoming of one law oneness more perfect and absolute. The power of nature with the Eternal; we are identified with him in our will and dynamic self as much as in our spiritual status; a divine way Love supramentalised can take hold of works is the natural outcome of this union, a divine all living in a spiritual freedom the body of its self-expression. In the Integral Yoga these three lines of approach give up their exclusions, meet relations without hesitation or danger and coalesce or spring out of each other; liberated turn them Godwards delivered from the mind's veil over the selftheir crude, we live in the Transcendence, enter by the adoration of the heart into the oneness of a supreme love mixed and bliss, petty human settings and all our forces of being uplifted sublimated into the one Force, our will and works surrendered into the one Will and Power, assume the dynamic perfection happy material of the a divine Naturelife.<ref>http://incarnateword.in/cwsa/23/the-divineascent-of-the-sacrifice-workii#p16p15</ref>

==Integral Knowledge And Oneness through Integral Yoga Towards Oneness==

The Yoga aims at union with the Divine which will bring a spiritual oneness with other sadhaks, but a oneness in the Divine, in the Truth, not in the ignorance of the mind and the vital. <ref>httphttps://incarnateword.in/cwsa/31/intellect-and-the-intellectual#p6p5</ref>

Given The mental being has to enlarge itself into the self-differentiation oneness of the Divine before the Divine will perfect in which we dwell, concentration the soul of the individual its gnostic out-flowering. That is the means by which reason why the individual soul identifies itself with triple way of knowledge, works and enters into any form, state or psychological selflove becomes the key-manifestation (bhāva) note of the Self. To use this means whole Yoga, for unification with the Divine that is the condition direct means for the attainment of soul in mind to rise to its highest intensities where it passes upward into the divine knowledge and oneness. That too is the reason why the principle of all Yoga of knowledgemust be integral.<ref>httphttps://incarnateword.in/cwsa/2324/concentrationthe-principle-of-the-integral-yoga#p5p10</ref>

The integral ordinary life consists in work for personal aim and satisfaction of desire under some mental or moral control, touched sometimes by a mental ideal. The Gita's Yoga consists in the offering of knowledge has one's work as a sacrifice to recognise the double nature of this manifestationDivine,—for there is the higher nature conquest of Sachchidananda in which He is found desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the lower nature sense of mindunity with all creatures, life oneness with the Divine. This Yoga adds the bringing down of the supramental Light and body in which He is veiled,—and to reconcile Force (its ultimate aim) and unite the two in the oneness transformation of the illumined realisationnature. <ref>httphttps://incarnateword.in/cwsa/2329/onenesswork-and-yoga#p5p35</ref>

The mental being has to enlarge itself into Not with the knower in him alone, nor with the oneness of will alone, nor with the Divine before heart alone, but with all these equally and also with the Divine will perfect whole mental and vital being in him he aspires to the soul of the individual Godhead and labours to convert their nature into its gnostic out-floweringdivine equivalents. That is the reason why the triple way And since God meets us in many ways of knowledgehis being and in all tempts us to him even while he seems to elude us, works —and to see divine possibility and love becomes the key-note overcome its play of obstacles constitutes the whole Yogamystery and greatness of human existence, for that is the direct means for the soul —therefore in mind to rise to each of these ways at its highest intensities where it passes upward into or in the union of all, if we can find the divine key of their oneness. That too is the reason why the Yoga must be integral, we shall aspire to track out and find and possess him. <ref>http://incarnateword.in/cwsa/24/the-principledelight-of-the-integral-yogadivine#p9p2</ref>

The ordinary life consists in work for personal aim In the Way of Knowledge we may arrive at a point where we can leap out of personality and universe, escape from all thought and will and works and satisfaction all way of desire under some mental or moral controlNature and, absorbed and taken up into Eternity, plunge into the Transcendence; that, though not obligatory on the God-knower, may be the soul's decision, touched sometimes the turn pursued by a mental idealthe self within us. The GitaIn the Way of Devotion we may reach through an intensity of adoration and joy union with the supreme All-Beloved and remain eternally in the ecstasy of his presence, absorbed in him alone, intimately in one world of bliss with him; that then may be our being's Yoga consists impulsion, its spiritual choice. But in the offering Way of Works another prospect opens; for travelling on that path, we can enter into liberation and perfection by becoming of one's work law and power of nature with the Eternal; we are identified with him in our will and dynamic self as much as in our spiritual status; a sacrifice to divine way of works is the Divinenatural outcome of this union, a divine living in a spiritual freedom the conquest body of desireits self-expression. In the Integral Yoga these three lines of approach give up their exclusions, egoless meet and desireless action, bhakti for coalesce or spring out of each other; liberated from the mind's veil over the Divineself, an entering into we live in the cosmic consciousnessTranscendence, enter by the sense adoration of unity with all creatures, oneness with the Divine. This Yoga adds heart into the bringing down oneness of a supreme love and bliss, and all our forces of being uplifted into the supramental Light one Force, our will and Force (its ultimate aim) works surrendered into the one Will and Power, assume the transformation dynamic perfection of the naturedivine Nature.<ref>http://incarnateword.in/cwsa/2923/workthe-anddivine-yogawork#p38p16</ref>

The common initial purpose … for the integral Yoga perfection will mean a divine spirit and a divine nature which will admit of all Yoga is a divine relation and action in the liberation world; it will mean also in its entirety a divinising of the soul whole nature, a rejection of man from all its present natural ignorance and limitation, its release into spiritual wrong knots of being, its union with the highest self and Divinity. …The human soul's individual liberation and enjoyment of union with the Divine in spiritual beingaction, consciousness and delight must always be the first object but no rejection of the Yoga; its free enjoyment any part of the cosmic unity our being or of the Divine becomes a second object; but out any field of that our action. … The movement will start from a third appears, the effectuation basic equality of the meaning soul and mount to an ideal action of the divine unity with all beings by a sympathy and participation Divine through our perfected being in the spiritual purpose largeness of the Divine in humanityBrahmic unity. <ref>http://incarnateword.in/cwsa/24/the-principleelements-of-the-integral-yogaperfection#p8p1</ref>

The individual Next, the practice of this Yoga then turns from its separateness and becomes demands a part constant inward remembrance of the collective Yoga one central liberating knowledge, and a constant active externalising of the divine Nature it in works comes in too to intensify the human raceremembrance. The liberated individual beingIn all is the one Self, united with the one Divine is all; all are in self the Divine, all are the Divine and spiritthere is nothing else in the universe, —this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in his natural its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent.Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a selfdwelling-perfecting instrument for place of his Godhead, enveloped with the perfect out-flowering eternal Omnipresence. … this way of works turns by communion with the Divine in humanityPresence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover. <ref>http://incarnateword.in/cwsa/2423/the-principlesacrifice-the-triune-path-and-the-lord-of-the-integral-yogasacrifice#p8p10</ref>

Yoga is It will use the founding method of all the life endurance, but not stop short with a detached strength and serenity, but move rather to a positive strength and consciousness mastery, in which endurance will no longer be needed, since the Divine, so also love and affection must self will then be rooted in a calm and powerful spontaneous possession of the Divine universal energy and a spiritual capable of determining easily and psychic happily all its reactions in the oneness and the Ananda. It will use the method of impartial indifference, but not end in an aloof indifference to all things, but rather move towards a high-seated impartial acceptance of life strong to transform all experience into the greater values of the Divine must be their foundation—to reach equal spirit. It will use too temporarily resignation and submission, but by the full surrender of its personal being to the Divine first leaving other things aside or it will attain to seek the Divine alone all-possessing Ananda in which there is the straight road towards that change. That means no attachment—it need of resignation, to the perfect harmony with the universal which is not mean turning affection into disaffection or chill indifferencemerely an acquiescence, but an embracing oneness, to the perfect instrumentality and subjection of the natural self to the Divine by which the Divine also is possessed by the individual spirit. <ref>http://incarnateword.in/cwsa/3124/humanthe-relationsway-and-theof-spiritual-lifeequality#p45p13</ref>

The knowledge on which entire material sensation is supramentalised and it becomes aware, directly and with a physical participation and, finally, a unity with the doer subtler instrumentation, of works forces and movements and the physical, vital, emotional, mental vibrations of things and beings and feels them all not only spiritually or mentally but physically in Yoga has to found all his action the self and development, has for as movements of the one self in these many bodies. The wall that the keystone limitations of the body and its structure, a more senses have built around us is abolished even in the body and the senses and more concrete perception there is in its place the free communication of unity, the living eternal oneness. All sense and sensation becomes full of an all-pervading oneness; he moves in the increasing consciousness divine light, the divine power and intensity of all existence as an indivisible whole: all work too is part experience, a divine joy, the delight of this divine indivisible wholethe Brahman. … All sensation becomes Ananda. <ref>http://incarnateword.in/cwsa/2324/standardsthe-ofsupramental-conduct-and-spiritual-freedomsense#p1p13</ref>

It There is an integral knowledge that a union in spiritual essence, by identity; there is being sought, an integral force, a total amplitude union by the indwelling of our soul in this highest Being and Consciousness; there is a dynamic union of likeness or oneness of nature between That and our instrumental being here. The first is the liberation from the Ignorance and identification with the All Real and Infinite behind existence. For Eternal, ''mokṣa'', ''sāyujya'', which is the seeker characteristic aim of the integral Yoga … of Knowledge. The second, the experience dwelling of the soul with or in the Divine Oneness carried to its extreme , ''sāmīpya, sālokya'', is more deeply embraced the intense hope of all Yoga of love and amply fathomed by following out beatitude. The third, identity in nature, likeness to the full Divine, to be perfect as That is perfect, is the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the experience three together, founded here on a multiple Unity of the self-manifesting Divine Multiplicity. All that , is true behind polytheism as well as behind monotheism falls within the scope complete result of the integral Yoga, the goal of his seeking; but he passes beyond their superficial sense to human mind to grasp their mystic truth in its triple Path and the Divinefruit of its triple sacrifice. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p32p34</ref>

… for …Knowledge inevitably takes its stand in a trinity of the integral Yoga perfection will mean Knower, the Known and Knowledge; Love finds itself in a divine spirit trinity of the Lover, the Beloved and Love; Will is self-fulfilled in a divine nature which will admit trinity of the Lord of the Will, the object of a divine relation the Will and action in the worldexecutive Force; it will mean also Joy has its original and utter gladness in its entirety a divinising trinity of the whole natureEnjoyer, the Enjoyed and the Delight that unites them; Self as inevitably appears and founds its manifestation in a rejection trinity of all its wrong knots Self as subject, Self as object and self-awareness holding together Self as subject-object. …All this deploying of being powers and action, but no rejection of any part of our being or of any field of our action… The movement will start from a basic equality of the soul possibilities and mount to their inherent consequences is held together by supermind cognition in an ideal action of intimate oneness; it keeps them founded consciously on the Divine through our perfected being original Truth and maintained in the largeness harmony of the Brahmic unitytruths they manifest and are in their nature. <ref>http://incarnateword.in/cwsa/2421/theindeterminates-cosmic-determinations-elementsand-ofthe-perfectionindeterminable#p1p18</ref>

We have not to leave them separate so that we live a sort The will of double life, spiritual within or above, mental and material in our active and earthly living; we have to re-view and remould the lower living in the light, force mind and joy of the higher reality. We have to realise Matter as life is a sense-created mould stumbling about in search of Spirit, a vehicle for all manifestation of the light, right force and joy of Sachchidananda …. We have to see Life as a channel for the infinite Force divine and break the barrier of a sense-created and mind-created farness and division from it …<ref>http://incarnateword.in/cwsa/23/oneness#p5</ref><center>~</center>[Karma Yoga] Its key principle, its spiritual method, right Tapas which can wholly be summed up as the union of two largest and highest states or powers of consciousness, equality and oneness. The kernel of attained in its method is an unreserved acceptance of the Divine in our life as in our inner self true and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness. But this must be a oneness in dynamic force complete light and not direction only in static peace or inactive beatitude. <ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-the-way-of-the-gita#p10</ref><center>~</center>In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart by oneness with the Divine supporting it there—this psychic being takes charge of the sadhana spiritual and turns the whole supramental being to the Truth and the Divine, with results in the mind, the vital, the physical consciousness …that is a first transformation. …We realise it next as The supramental nature on the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting them… what is most important for us, contrary is that it manifests as a transcending Lightjust, Knowledge, Power, Purity, Peace, Ananda of which we become aware above harmonious and which descends into the being and progressively replaces the ordinary consciousness by its own movements—that is the second transformation. …We realise also the consciousness itself as moving upwardone, ascending through many planes physical, vital, mental, overmental to the supramental will and Ananda planes. … in this Yoga we become aware not only of this taking up but of a pouring down of the powers of the higher Self, so that knowledge there comes in the possibility of a descent of the Supramental Self and nature to dominate and change our present nature and turn it from nature of Ignorance into nature of Truth-Knowledge (and through the supramental into nature of Ananda)—this is the third or supramental transformation.<ref>http://incarnateword.in/cwsa/29/the-teachings-of-some-modern-indian-yogis#p3</ref><center>~</center>The perfecting of the normal mind, heart, prana and body gives us only the perfection light of the psycho-physical machine we have to use and creates certain right instrumental conditions for a divine life and works lived spirit and done with a purer, greater, clearer power and knowledge. The next question is that of the Force which is poured into the instrumentsspirit, karaṇa, and the One who works it for his universal ends. The force at work in us must be power effecting the manifest divine Shaktilight, …. The One behind this force will be the Ishwara, the Master of all being, with whom all our existence will be in our perfection a Yoga at once of oneness in being and of union in various relations of the soul and its nature with the Godhead who is seated within us and in whom too we live, move and have our being. light <ref>http://incarnateword.in/cwsa/24/soul-force-and-illumining the-fourfold-personality#p1</ref><center>~</center>Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrancepower. In all is the one Self, the one Divine is all; all highest supramentality they are in the Divine, all are the Divine intimately fused together and there is nothing else in the universe,—this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness … For it compels a constant reference at do not even wait upon each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. … Whatever we see and hear, whatever we touch and sense, all of which we other but are consciousone movement, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinitywill illumining itself, perceived as a dwelling-place of his Godheadknowledge fulfilling itself, enveloped with the eternal Omnipresence. … this way of works turns by communion with the Divine Presence, Will and Force into both together a way single jet of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discoverbeing.<ref>http://incarnateword.in/cwsa/23/The mind knows only the-sacrifice-the-triune-path-present and-the-lord-of-the-sacrifice#p10</ref><center>~</center>It will use the method of endurance, but not stop short with a detached strength and serenity, but move rather to a positive strength and mastery, in which endurance will no longer be needed, since the self will then be in a calm and powerful spontaneous possession of the universal energy and capable of determining easily and happily all its reactions in the oneness and the Ananda. It will use the method of impartial indifference, but not end lives in an aloof indifference to all things, but rather move towards a high-seated impartial acceptance isolated movement of life strong it though it tries to transform all experience into the greater values of remember and retain the equal spirit. It will use too temporarily resignation past and submission, but by the full surrender of its personal being to the Divine it will attain to the all-possessing Ananda in which there is no need of resignation, to the perfect harmony with the universal which is not merely an acquiescence, but an embracing oneness, to the perfect instrumentality forecast and subjection of compel the natural self to the Divine by which the Divine also is possessed by the individual spirit. <ref>http://incarnatewordfuture.in/cwsa/24/the-way-of-equality#p13</ref><center>~</center>The Yoga of Action also is not fulfilled, is not absolute, is not victoriously complete until the seeker supermind has felt and lives in his essential and integral oneness with the Supreme. One he must be with the Divine both in his highest and inmost and in his widest being and consciousness, in his work, his will, his power of action, his mind, body, life. Otherwise he is only released from the illusion vision of individual works, but not released from the illusion of separate being and instrumentality. As the servant and instrument of the Divine he worksthree times, but the crown of his labour and its perfect base or motive is oneness with that which he serves and fulfils. The Yoga of devotion too is complete only when the lover and the Beloved are unified and difference is abolished in the ecstasy of a divine oneness''trikāladṛṣṭi''; and yet in the mystery of this unification there is the sole existence of the Beloved but no extinction or absorption of the lover. It is the highest unity which is the express direction of the path of knowledge, the call to absolute oneness is its impulse, the experience of it its magnet, but it is this very highest unity which takes sees them as its field of manifestation in him the largest possible cosmic wideness. The Jiva, possessed of himself, must give himself up into the being of the Divine. The self of the man must be made one with the Self of all; the self of the finite individual must pour itself into the boundless finite an indivisible movement and that cosmic spirit sees too must be exceeded in each containing the transcendent Infiniteothers.<ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p7</ref><center>~</center>The complete realisation of unity It is therefore the essence aware of the integral knowledge and of the integral Yoga. To know Sachchidananda one in Himself and one in all His manifestation is the basis of knowledge; to make that vision of oneness real to the consciousness in its status tendencies, energies and in its action and to become that by merging the sense of separate individuality in forces as the sense diverse play of unity with the Being and with all beings is its effectuation in Yoga of knowledge; knows their relation to live, think, feel, will and act in that sense of unity is its effectuation in the individual being and the individual life. This realisation of oneness and this practice of oneness each other in difference is the whole single movement of the Yogaone spirit.<ref>http://incarnateword.in/cwsa/23/oneness#p3</ref><center>~</center>There is a union in spiritual essence, by identity; there is a union by the indwelling of our soul in this highest Being The supramental will and Consciousness; there is action are therefore a dynamic union of likeness or oneness of nature between That will and our instrumental being here. The first is the liberation from the Ignorance and identification with the Real and Eternal, mokṣa, sāyujya, which is the characteristic aim action of the Yoga spontaneous self-fulfilling truth of Knowledge. The second, the dwelling of the soul with or in the Divinespirit, sāmīpya, sālokya, is the intense hope of all Yoga of love right and beatitude. The third, identity in nature, likeness to at the Divine, to be perfect as That is perfect, is highest the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness infallible movement of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path direct and the fruit of its triple sacrificetotal knowledge.<ref>httphttps://incarnateword.in/cwsa/2324/the-sacrifice-the-triune-path-and-the-lordnature-of-the-sacrificesupermind#p34</ref><center>~</center>… the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousnessp11, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. <ref>http://incarnateword.in/cwsa/23/the-higher-and-the-lower-knowledge#p1p12</ref>

For This inner Guide is often veiled at first by the awakened individual very intensity of our personal effort and by the realisation of his truth of being ego's preoccupation with itself and his inner liberation its aims. As we gain in clarity and perfection must be his primary seekingthe turmoil of egoistic effort gives place to a calmer self-knowledge,—first, because that is we recognise the call source of the Spirit growing light within himus. … we feel the eternal presence of a supreme Master, Friend, Lover, but also because Teacher. We recognise it is only by liberation and perfection and realisation of in the truth essence of our being as that man can arrive at truth of living. …There can be no real perfection for us except by our inner self develops into likeness and oneness with a greater and truth of spiritual wider existence taking up all truth ; for we perceive that this miraculous development is not the result of the instrumental existence our own efforts: an eternal Perfection is moulding us into itself and giving to it oneness, integration, harmonyits own image. <ref>http://incarnateword.in/cwsa/2223/the-divinefour-lifeaids#p37p20</ref>

 The true soul secret in us—… rather burns in psychic being stands behind the temple of the inmost heart behind supporting the thick screen of an ignorant mind, life and body, … behind . In the veil,—this veiled psychic entity is transformation there are three main elements: (1) the flame opening of the Godhead always alight within usoccult inner mind, inner vital, inner physical, inextinguishable even by so that dense unconsciousness one becomes aware of any spiritual self within which obscures our outward nature. It is a flame born out all that lies behind the surface mind, life and body; (2) the opening of the Divine psychic being or soul by which it comes forward andgoverns the mind, luminous inhabitant life and body turning all to the Divine;(3) the opening of the Ignorance, grows in it till it is able whole lower being to turn it towards the Knowledgespiritual truth—this last may be called the psycho-spiritual part of the change. It is quite possible for the psychic transformation to take one beyond the individual into the cosmic. Even the occult opening establishes a connection with the concealed Witness and Controlcosmic mind, cosmic vital, cosmic physical. The psychic realises the hidden Guidecontact with all existence, the Daemon oneness of Socratesthe Self, the inner light or inner voice of universal love and other realisations which lead to the mysticcosmic consciousness. <ref>httphttps://incarnateword.in/cwsa/2130/theconditions-double-soul-inof-mantransformation#p10p5</ref>

This inner Guide As he [the individual] develops, he moves towards a spiritual freedom, but this freedom is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation not something entirely separate from all-existence; it has a solidarity with itself and its aims. As we gain in clarity and it because that too is the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within ussame spirit. As he moves towards spiritual freedom, he moves also towards spiritual oneness. … we feel The spiritually realised, the eternal presence of a supreme Masterliberated man is preoccupied, Friend, Loversays the Gita, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result good of our own efforts: an eternal Perfection is moulding us into its own imageall beings... <ref>http://incarnateword.in/cwsa/2322/the-fourdivine-aidslife#p20p37</ref>

In … the psychic being one gets the sense of oneness by psychic sympathyindividual doer disappears, but there is not necessarily any unificationquietistic passivity; there may be a full kinetic action, for only all is done by the psychic Shakti. It is her power of knowledge which takes shape as thought in the individual soul and must unify itself with mind; the Divine before it can through sadhaka has no sense of himself thinking, but of the Divine unify with othersShakti thinking in him. In spiritual realisation there The will and the feelings and action are two quite opposite forms—one also in which one withdraws from the same way nothing but a formation, operation, activity of the Shakti in her immediate presence and full possession of all outer things including all material beings in the world to merge system. The sadhaka does not think, will, act, feel, but thought, will, feeling, action happen in his system. The individual on the Divine side of action has disappeared into oneness with universal Prakriti, has become an individualised form and one in which one feels action of the divine Shakti. He is still aware of his personal existence, but it is as the Self or Purusha supporting and observing the Divine whole action, conscious of it in all his self-knowledge and through that realisation attains enabling by his participation the divine Shakti to a universal onenessdo in him the works and the will of the Ishwara. <ref>http://incarnateword.in/cwsa/3124/humanthe-relationsaction-andof-the-spiritualdivine-lifeshakti#p67p9</ref>

… In this self-development the soul finds that it has accomplished on this line the object of the willwhole integral Yoga, union with the aspiration is ours because it is his will Supreme in its self and in usits universalised individuality. At firstSo long as he remains in the world-existence, while there is still insistence on our own personalitythis perfection must radiate out from him, it only reflects —for that, but becomes more is the necessity of his oneness with the universe and more indistinguishable from itits beings, less personal —in an influence and eventually it loses action which help all shade around who are capable of separatenessit to rise to or advance towards the same perfection, because and for the will rest in us has grown identical with an influence and action which help, as only the divine Tapasself-ruler and master man can help, in leading the action human race forward spiritually towards this consummation and towards some image of a greater divine truth in their personal and communal existence. He becomes a light and power of the divine ShaktiTruth to which he has climbed and a means for others' ascension.<ref>http://incarnateword.in/cwsa/24/the-actionperfection-of-the-divinemental-shaktibeing#p5p16</ref>

The psychic being stands behind … thus to be universally in the heart supporting the mindfullness and freedom of one's universality, life and bodyone must be also transcendentally. In The spiritual fullness of the psychic transformation there are three main elements: (1) being is eternity; if one has not the opening consciousness of the occult inner timeless eternal being, if one is dependent on body or embodied mindor embodied life, inner vital, inner physical, so or dependent on this world or that world or on this condition of being or that one becomes aware condition of all being, that lies behind is not the surface mindreality of self, life and body; (2) not the opening fullness of our spiritual existence. To transcend, to exceed consciousness of body, not to be held in the psychic being body or soul by which it comes forward and governs the mindbody, life and body turning all to hold the Divine;(3) the opening body only as an instrument, a minor outward formation of the whole lower being to the spiritual truth—this last may be called the psycho-spiritual part self, is a first condition of the changedivine living. It is quite possible for the psychic transformation Not to take one beyond the individual into the cosmic. Even the occult opening establishes be a connection with the cosmic mindsubject to ignorance and restriction of consciousness, cosmic vitalto transcend mind and handle it as an instrument, cosmic physicalto control it as a surface formation of self, is a second condition. The psychic realises To be by the contact self and spirit, not to depend upon life, not to be identified with all existenceit, the oneness to transcend it and control and use it as an expression and instrumentation of the Self, the universal love and other realisations which lead to the cosmic consciousness.self… <ref>http://incarnateword.in/cwsa/3022/conditionsthe-ofdivine-transformationlife#p7p14</ref>

The individual …. As he developsHe must enter into the supreme divine Reality, feel his oneness with it, he moves towards a spiritual freedomlive in it, but this freedom is not something entirely separate from be its self-creation: all-existencehis mind, life, physicality must be converted into terms of its supernature; all his thought, feelings, actions must be determined by it has a solidarity with and be it because that too is the , its self, the same spirit-formation. As All this can become complete in him only when he moves towards spiritual freedom, he moves also towards spiritual oneness. The spiritually realised, has evolved out of the Ignorance into the Knowledge and through the liberated man is preoccupied, says Knowledge into the Gita, supreme Consciousness and its dynamis and supreme delight of existence; but some essentiality of these things and their sufficient instrumentation can come with the good first spiritual change and culminate in the life of all beings..the gnostic supernature. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p37p14</ref>

… In liberation the individual doer disappears, but there self realises itself as the One (that is not necessarily any quietistic passivity; there yet Many). It may be a full kinetic action, only all plunge into the One and merge or hide itself in its bosom—that is done by the Shakti. It is her power Laya of knowledge which takes shape the Adwaita; it may feel its oneness and yet as thought in part of the mind; Many that is One enjoy the sadhaka has no sense of himself thinkingDivine, but of that is the Shakti thinking in him. The will Dwaitadwaita liberation; it may lay stress on its Many aspect and be possessed by the feelings and action are also Divine, the Visishtadwaita, or go on playing with Krishna in the same way nothing but a formation, operationeternal Vrindavan, activity of the Shakti in her immediate presence and full possession of all the systemDwaita liberation. The sadhaka does not thinkOr it may, willeven being liberated, act, feel, but thought, will, feeling, action happen remain in his system. The individual on the side of action has disappeared Lila or manifestation or descend into oneness with universal Prakriti, has become an individualised form and action of the divine Shaktiit as often as it likes. He The Divine is still aware of his personal existence, but it not bound by human philosophies—it is as the Purusha supporting and observing the whole action, conscious of it free in his self-knowledge its play and enabling by his participation the divine Shakti to do free in him the works and the will of the Ishwaraits essence. <ref>http://incarnateword.in/cwsa/2430/the-actionuniversal-ofor-cosmic-theconsciousness#p18</ref> =More on Oneness= …All are linked together by a secret Oneness. <ref>http://incarnateword.in/cwm/08/29-divinefebruary-shakti1956#p9</ref>

Unity will be Stability and movement, we must remember, are only our psychological representations of the lawAbsolute, difference will be simply for the various enjoyment of that even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unityand multiplicity. Neither descending again into that plane of division which clings to But it takes its eternal poise in the separation of one and the ego-sense nor attached to an exclusive seeking for pure identity which cannot have to do with any play of differencestable and whirls round itself infinitely, inconceivably, we shall embrace and reconcile the two poles of being where they meet securely in the infinity of the Highestmoving and multitudinous.<ref>http://incarnateword.in/cwsa/2321/the-modes-of-thepure-selfexistent#p5p13</ref>

In this self-development the soul Oneness finds that it has accomplished on this line the object of the whole integral Yoga, union with the Supreme itself infinitely in what seems to us to be a falling away from its self and in its universalised individualityoneness, but is really an inexhaustible diverse display of unity. So long as he remains in This is the world-existence, this perfection must radiate out from himmiracle,—for that is the necessity Maya of his oneness with the universe and its beings,—in an influence yet perfectly logical, natural and action which help all around who are capable a matter of it course to rise to or advance towards the same perfection, self-vision and for the rest in an influence and action which help, ….He becomes a light and power self-experience of the Truth to which he has climbed and a means for others' ascensionInfinite. <ref>http://incarnateword.in/cwsa/2421/thebrahman-perfectionpurusha-ofishwara-themaya-mentalprakriti-beingshakti#p16p17</ref>

… thus It all practically comes down to be universally a capacity to spread the experience, or to INCLUDE things in the fullness and freedom experience (it's the same thing). You really have to forget this business of one's universalityperson and then another, one must be also transcendentallything and then another... The spiritual fullness of the being is eternity…. To transcendEven if you can't realize it concretely, to exceed consciousness of bodyat least imagine that there is but ONE thing, not to be held in the body or by the bodyexcessively complex, to hold and (depending on the body only as an instrumentcase) one experience taking place in one spot, a minor outward formation of selfor spreading out like oil on water, or embracing everything. This is a first condition of divine living. Not to be a mind subject to ignorance and restriction of consciousnessall very approximate, to transcend mind and handle but it as an instrument, to control it as a surface formation of self, is a second condition. To be by 's the only way the self and spirit, not to depend upon life, not to thing can be identified with it, to transcend it and control and use it as an expression and instrumentation of understood. And the self, sole explanation for "contagion" is a third conditionin that Oneness. <ref>http://incarnateword.in/cwsaagenda/2203/thejune-divine9-life1962#p14p8</ref>

Even the bodily life does Absence of love and fellow-feeling is not possess its own full being in its own kind if necessary for nearness to the consciousness does not exceed Divine; on the body contrary, a sense of closeness and feel its physical oneness with all material existence; others is a part of the vital life does not possess its own full living in its own kind if divine consciousness into which the consciousness does not exceed sadhak enters by nearness to the restricted play of an individual vitality Divine and feel the universal life as its own and its feeling of oneness with all lifethe Divine. The mentality is not a full conscious existence or activity in its own kind if one does not exceed In this Yoga the individual mental limits and feel a oneness feeling of unity with others, love, universal Mind joy and with all minds Ananda are an essential part of the liberation and enjoy one's integrality perfection which are the aim of consciousness fulfilled in their wealth of differencethe sadhana. <ref>http://incarnatewordincarnatewordw.in/cwsa/2231/human-relations-and-the-divinespiritual-life#p14p9</ref>

He must enter into It is as though there were innumerable doors or paths by which one could reach the supreme divine RealityDivine. So when one approaches he does so from a certain angle, feel his oneness with ithe enters by a certain door, live but as soon as he has gone right in , he realises that itis a single oneness, be its self-creation: all his mind, life, physicality must be converted into terms of its supernature; all his thought, feelings, actions must be determined by it and be it, its self-formation. All this can become complete in him is only when he has evolved out of the Ignorance into path leading to it or the Knowledge and through the Knowledge into the supreme Consciousness and its dynamis and supreme delight of existence; but some essentiality of these things and their sufficient instrumentation can come with the first spiritual change and culminate in the life of the gnostic supernatureparticular approach which is different. <ref>http://incarnateword.in/cwsacwm/2207/the6-divinejuly-life1955#p14p6</ref> '''Curated by Rama'''